8
© A. Albogachieva, 2011 M. Albogachieva “I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALLƖH, AND I WILL TAKE NEITHER A DAGGER NOR A RIFLE IN MY HANDS” (KUNTA-ڣƖ--Ʈ .,6+,(9 +,6 35($&+,1* $1' )2//2:(56 The department of National Literatures of the National Li- brary of Russia (St. Petersburg) contains “The Translation of Utterances of shaykh Kunta al-MichighƯshƯ &RQFHUQ- ing the Dogmas of Islam”, published in the publishing KRXVH RI $ 0 0LNKDƱORY LQ 3RUW3HWURYVN 0Dkhachqa- la —M. A. LQ 51/ Ʌɤɭɦ² 7KH OLWKRJUDSKLF SXEOLFDWLRQ LV D ERRN RI î FP LQ VL]H DQG SDJHV LQ OHQJWK 7KH WH[W LV SODFHG ZLWKLQ D IUDPH î FP FRPSULVHG RI WZRIROG VWUDLJKW lines along the top, bottom and outside edge, and a single OLQH DORQJ WKH LQVLGH HGJH (DFK SDJH KDV OLQHV 6RPH OLQHV RQ SDJHV ² ² JR EH\RQG WKH IUDPH ZKLFK ZDV DSSDUHQWO\ SODFHG RQ WRS RI WKH ¿QLVKHG WH[W 7KH ¿UVW SDJH ZLWK WKH RXWSXW GDWD LV SODFHG LQWR WKH ZLGH richly ornamented frame in the LVOƯPƯ style (¿J ). There is an inscription to the right at the bottom of the frame WKDW VD\V ©Ɍɢɩɨɥɢɬɨɝɪ Ⱥ Ɇ Ɇɢɯɚɣɥɨɜɚ ɉɟɬɪɨɜɫɤɴ ȺɈª ³7\SHOLWKRJUDSK\ RI $ 0 0LNKDƱORY 3HWURYVN Joint Stock Company”. The book is printed with black ink on white factory SDSHU ZLWK \HOORZLVK WLQW 7KH WH[W LV VLWXDWHG RQ ERWK VLGHV RI WKH IROLR H[FHSW IRU WKH ODVW SDJH 7KH SDJLQD- tion performed in Arabic numbers in round brackets is SODFHG DW WKH FHQWUH RI WKH SDJH DERYH WKH IUDPH 7KH WH[W in Kumyk language is written in Arabic script by means of elegant naskh, the only one used for the entire lithog- UDSK\ 7KH ERRN LV LQ H[FHOOHQW FRQGLWLRQ ,W FDPH WR WKH RNL by mail in the capacity of compulsory copy, and the QXPEHU RI LWV SRWHQWLDO UHDGHUV E\ GH¿QLWLRQ ZDV VPDOO As indicated above, the book (its second edition) was published in 1911. It is authored by Kunta-shaykh (Chechnia, MichighƯshƯ 7KH WUDQVODWLRQ LV FDUULHG RXW by ShikhDPPDWTƗڬƯ WKH VRQ RI %D\EXODW IURP (USHOL %XƱQDNVNLƱ GLVWULFW >@ D WDOHQWHG SRHW ZULWHU DQG WUDQV- lator, known for publishing religious literature. It will VXI¿FH WR QRWH WKDW LQ D PDWWHU RI \HDUV ² ShikhDPPDWTƗڬƯ prepared and published over 30 book (i. e. three books per year on average). Most of these pub- lications were written in Kumyk language, but there are those that were written in Arabic. Mostly they are transla- WLRQV RI $UDELF 7XUNLF 7ƗWƗU Chechen scholars and theo- logians into the author's mother tongue [2]. The language of protograph is unknown, but it can EH FRQMHFWXUHG WKDW WKH WH[W ZDV WUDQVODWHG IURP WKH PDQXVFULSW ZULWWHQ LQ E\ WKH SULYDWH VHFUHWDU\ DQG PXUƯG of Kunta-ڭƗMMƯ D Chechen from Alkhan-Yurt, ‘Abd DO6DOƗP 7XWJLUHHY 6XSSRVHGO\ WKH XWWHUDQFHV RI WKH shaykh ZHUH ZULWWHQ GXULQJ KLV H[LOH ZKHUH WKH WZR RI them were together in the course of seven months. ‘Abd DO6DOƗP ZURWH I named these records of mine “the Answers of the $OO.QRZLQJ 7HDFKHU WR WKH 4XHVWLRQV RI DQ ,QTXLVLWLYH Student”, committing to paper everything that I have heard from him in full and without any abridgements [3]. The entire book is written in the style typical for Mus- lim works of the pre-revolutionary Northern Caucasus, in the genre of questions and answers. The wording for TXHVWLRQV LV PLVVLQJ WKH DQVZHUV EHJLQ ZLWK WKH IROORZ- LQJ ZRUGV ³7KH VDLQW RI $OOƗK .XQWDڭƗMMƯ DOVR VDLG«´ The instructions are devoted to the major aspects of Mus- lim theology, religious practice, ethics and various aspects RI PDWHULDO FXOWXUH >@ The book concludes with two hymns (naξP) in Ara- bic language in dedication to Prophet Muڭammad. The ¿UVW LV OLQHV ORQJ WKH RWKHU RQH ² ,W LV IROORZHG E\ D WUDGLWLRQDO SUD\HU JORUL¿FDWLRQ LQ KRQRXU WR 0RVW +LJK $OOƗK DQG +LV SURSKHWV In the progress of work relating to the article it was revealed that the manuscript we had great interest for was translated from Kumyk into Chechen by a certain Agha 0ƯU]Ɨ E Shu‘ayb al-GuyڳƯ ,Q LW ZDV WUDQVODWHG LQWR Russian language by A. M. Garasaev and published in the %XOOHWLQ RI 0RVFRZ 8QLYHUVLW\ >@ The described lithography is an interesting docu- ment related to the spread of the religious movement in the Northern Caucasus that united the followers of shaykh Kunta-ڭƗMMƯ 7KH ODWWHU SOD\HG DQG FRQWLQXH SOD\LQJ D VLJ- QL¿FDQW UROH LQ WKH UHOLJLRXV SXEOLF VRFLDO DQG SROLWLFDO life in the region. It largely has to do with tremendous popularity of shaykh Kunta-ڭƗMMƯ LQ WKH 1RUWKHUQ &DXFD- sus. Thanks to him back in the early 60s of the 19th cen- tury a κnjIƯ WHDFKLQJ UHODWHG WR WKH QDPH RI µ$EG DO4ƗGLU *ƯOƗQƯ ² JDLQHG D IRRWKROG LQ Chechnia, In- ia, In- a, In-

“I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALL …manuscripta-orientalia.kunstkamera.ru/files/mo/2011/02/... · “I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALL ... PXU ¯G of Kunta-

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Page 1: “I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALL …manuscripta-orientalia.kunstkamera.ru/files/mo/2011/02/... · “I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALL ... PXU ¯G of Kunta-

© A. Albogachieva, 2011

M. Albogachieva

“I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALLƖH, AND I WILL TAKE NEITHER A DAGGER NOR A RIFLE IN MY HANDS”

(KUNTA-ڣƖ--Ʈ�.,6+,(9��+,6�35($&+,1*�$1'�)2//2:(56�

The department of National Literatures of the National Li-brary of Russia (St. Petersburg) contains “The Translation of Utterances of shaykh Kunta al-MichighƯshƯ�&RQFHUQ-ing the Dogmas of Islam”, published in the publishing KRXVH�RI�$��0��0LNKDƱORY�LQ�3RUW�3HWURYVN��0Dkhachqa-la —M. A.��LQ�������51/��Ʌ��ɤɭɦ���²����

7KH�OLWKRJUDSKLF�SXEOLFDWLRQ�LV�D�ERRN�RI�����î�����FP�LQ�VL]H�DQG����SDJHV�LQ�OHQJWK��7KH�WH[W�LV�SODFHG�ZLWKLQ�D� IUDPH� �����î����� FP��� FRPSULVHG� RI� WZRIROG� VWUDLJKW�lines along the top, bottom and outside edge, and a single OLQH�DORQJ�WKH�LQVLGH�HGJH��(DFK�SDJH�KDV����OLQHV��6RPH�OLQHV�RQ�SDJHV��²����������²���JR�EH\RQG�WKH�IUDPH��ZKLFK�ZDV�DSSDUHQWO\�SODFHG�RQ�WRS�RI�WKH�¿QLVKHG�WH[W��7KH�¿UVW�SDJH�ZLWK�WKH�RXWSXW�GDWD�LV�SODFHG�LQWR�WKH�ZLGH�richly ornamented frame in the LVOƯPƯ style (¿�J���). There is an inscription to the right at the bottom of the frame WKDW� VD\V�©Ɍɢɩɨ�ɥɢɬɨɝɪ��Ⱥ��Ɇ��Ɇɢɯɚɣɥɨɜɚ�ɉɟɬɪɨɜɫɤɴ�Ⱥ�Ɉª� ³7\SHOLWKRJUDSK\� RI�$�� 0�� 0LNKDƱORY�� 3HWURYVN��Joint Stock Company”.

The book is printed with black ink on white factory SDSHU� ZLWK� \HOORZLVK� WLQW�� 7KH� WH[W� LV� VLWXDWHG� RQ� ERWK�VLGHV�RI�WKH�IROLR��H[FHSW�IRU�WKH�ODVW�SDJH���7KH�SDJLQD-tion performed in Arabic numbers in round brackets is SODFHG�DW�WKH�FHQWUH�RI�WKH�SDJH�DERYH�WKH�IUDPH��7KH�WH[W�in Kumyk language is written in Arabic script by means of elegant naskh, the only one used for the entire lithog-UDSK\��7KH�ERRN�LV�LQ�H[FHOOHQW�FRQGLWLRQ��,W�FDPH�WR�WKH�RNL by mail in the capacity of compulsory copy, and the QXPEHU�RI�LWV�SRWHQWLDO�UHDGHUV�E\�GH¿QLWLRQ�ZDV�VPDOO�

As indicated above, the book (its second edition) was published in 1911. It is authored by Kunta-shaykh (Chechnia, MichighƯshƯ��� 7KH� WUDQVODWLRQ� LV� FDUULHG� RXW�by ShikhDPPDW�TƗڬƯ�� WKH� VRQ� RI� %D\EXODW� IURP� (USHOL��%XƱQDNVNLƱ�GLVWULFW��>�@��D�WDOHQWHG�SRHW��ZULWHU�DQG�WUDQV-lator, known for publishing religious literature. It will VXI¿FH�WR�QRWH�WKDW�LQ�D�PDWWHU�RI����\HDUV������²������ShikhDPPDW�TƗڬƯ prepared and published over 30 book (i. e. three books per year on average). Most of these pub-lications were written in Kumyk language, but there are those that were written in Arabic. Mostly they are transla-WLRQV�RI�$UDELF��7XUNLF��7ƗWƗU��Chechen scholars and theo-logians into the author's mother tongue [2].

The language of protograph is unknown, but it can EH� FRQMHFWXUHG� WKDW� WKH� WH[W� ZDV� WUDQVODWHG� IURP� WKH�PDQXVFULSW�ZULWWHQ� LQ������E\� WKH�SULYDWH�VHFUHWDU\�DQG�PXUƯG of Kunta-ڭƗMMƯ��D�Chechen from Alkhan-Yurt, ‘Abd DO�6DOƗP� 7XWJLUHHY�� 6XSSRVHGO\�� WKH� XWWHUDQFHV� RI� WKH�shaykh�ZHUH�ZULWWHQ� GXULQJ� KLV� H[LOH��ZKHUH� WKH� WZR�RI�them were together in the course of seven months. ‘Abd DO�6DOƗP�ZURWH�

I named these records of mine “the Answers of the $OO�.QRZLQJ� 7HDFKHU� WR� WKH� 4XHVWLRQV� RI� DQ� ,QTXLVLWLYH�Student”, committing to paper everything that I have heard from him in full and without any abridgements [3].

The entire book is written in the style typical for Mus-lim works of the pre-revolutionary Northern Caucasus, in the genre of questions and answers. The wording for TXHVWLRQV�LV�PLVVLQJ��WKH�DQVZHUV�EHJLQ�ZLWK�WKH�IROORZ-LQJ�ZRUGV��³7KH�VDLQW�RI�$OOƗK�.XQWDڭ�ƗMMƯ�DOVR�VDLG«´�The instructions are devoted to the major aspects of Mus-lim theology, religious practice, ethics and various aspects RI�PDWHULDO�FXOWXUH�>�@�

The book concludes with two hymns (naξP) in Ara-bic language in dedication to Prophet Muڭammad. The ¿UVW�LV���OLQHV�ORQJ��WKH�RWKHU�RQH�²�����,W�LV�IROORZHG�E\�D�WUDGLWLRQDO�SUD\HU�JORUL¿FDWLRQ�LQ�KRQRXU�WR�0RVW�+LJK�$OOƗK�DQG�+LV�SURSKHWV�

In the progress of work relating to the article it was revealed that the manuscript we had great interest for was translated from Kumyk into Chechen by a certain Agha 0ƯU]Ɨ�E��Shu‘ayb al-GuyڳƯ��,Q������LW�ZDV�WUDQVODWHG�LQWR�Russian language by A. M. Garasaev and published in the %XOOHWLQ�RI�0RVFRZ�8QLYHUVLW\�>�@�

The described lithography is an interesting docu-ment related to the spread of the religious movement in the Northern Caucasus that united the followers of shaykh Kunta-ڭƗMMƯ��7KH�ODWWHU�SOD\HG�DQG�FRQWLQXH�SOD\LQJ�D�VLJ-QL¿FDQW� UROH� LQ� WKH� UHOLJLRXV��SXEOLF�� VRFLDO�DQG�SROLWLFDO�life in the region. It largely has to do with tremendous popularity of shaykh Kunta-ڭƗMMƯ�LQ�WKH�1RUWKHUQ�&DXFD-sus. Thanks to him back in the early 60s of the 19th cen-tury a κnjIƯ�WHDFKLQJ�UHODWHG�WR�WKH�QDPH�RI�µ$EG�DO�4ƗGLU�*ƯOƗQƯ������²������JDLQHG�D�IRRWKROG�LQ�Chechnia, In-ia, In-a, In-

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�� Manuscripta Orientalia. 92/�����12����'(&(0%(5�����

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16 Manuscripta Orientalia. 92/�����12����'(&(0%(5�����

gushHWLLD�DQG�LQ�SDUW�LQ�'ƗghLVWƗQ�DQG�2VVHWLLD��7KH�VHU-mons of Kunta-ڭƗMMƯ� DERXW� SHDFH�� EURWKHUKRRG�� VXSSRUW�of the destitute and orphans met the general feeling and state of mind of the nations of the Caucasus, tired of end-less wars. The main points of his sermons were the ideas of non-resistance to evil by means of violence. He called mountain dwellers to cease bloodshed and switch over to peaceful way of life. Dhikrism contradicted the ideol-ogy of ghD]DZƗW, demanding the continuation of struggle against the enemy to the bitter end. Kunta-ڭƗMMƯ said, “I am HQWUXVWHG�ZLWK�RQO\�SUD\HU�EHDGV�E\�$OOƗK��DQG�,�ZLOO�QRW�WDNH�QHLWKHU�D�GDJJHU�QRU�D�ULÀH�LQ�P\�KDQGV´�>�@�

In spite of his great popularity in the land, little is known about the life of Kunta-ڭƗMMƯ��7KH�PDMRU�SRUWLRQ�RI�information on his life is gathered from oral legends and numerous religious hymns (naξP), composed about him EHIRUH�KLV�H[LOH�DV�ZHOO�DV�ODWHU�

Kunta-ڭƗMMƯ� ZDV� ERUQ� ca. ����� LQ� WKH� VHWWOHPHQW� RI�Melcha-Khi in a poor Chechen family. His father's name was Kishi, and his mother — Kheda. Some time later his family moved to a mountain aul known as Ilskhan-Yurt, ZKHUH� KH� OLYHG�XQWLO� KLV� H[LOH��7KH� OHJHQGV� UXQV� WKDW� LQ�his childhood Kunta loved to spend time in solitude, was TXLFN�ZLWWHG� DQG�JLYHQ� WR� UHÀHFWLRQ��+H� OHDUQHG�$UDELF�JUDPPDU��FRXOG�UHDG�WKH�4XU¶ƗQ��DQG�ZDV�YHU\�UHOLJLRXV��$W� WKH� DJH� RI� ��²��� WRJHWKHU�ZLWK� KLV� IDWKHU� KH�PDGH�a ηajj�WR�0DNND��ZKHUH�KH�PHW�WKH�IROORZHUV�RI�WKH�4DGL-UL\\D�EURWKHUKRRG�>�@�

Some researchers are inclined to think that Kunta-ڭƗMMƯV�DFTXDLQWDQFH�ZLWK�WKH�QHZ�νDUƯTDW took place long before his ηajj, and had to do with his reading of Is-lamic literature. Others believe that his acquaintance with WKLV� WHDFKLQJ� EHJDQ� GXULQJ� KLV� ¿UVW� ηajj� �����²�������and a deeper mastering of it — during his pilgrimage to WKH�KRO\�SODFHV�LQ�����²������([DFW�LQIRUPDWLRQ�DERXW�LW� LV�PLVVLQJ��7KH� RQO\� GH¿QLWH� SLHFH� NQRZQ� LV� WKDW� KLV�active preaching activity began after his second ηajj. The DVVRFLDWH�RI�WKH�KHDG�RI�$UJXQVNLƱ�RNUXJ�RI�7HUVNLƱ�UHJLRQ�A. P. Ippolitov wrote that the number of his followers dra-matically increased:

Dhikrists from Nazran auls had their own foremen with chosen PXUƯGs… Soon Chechnia, Nazran and the majority of mountainous communities of Chechen tribes were cov-ered with this mystic teaching as though it was a strong QHW�>�@�

Anyone who was interested could become an adherent of this new teaching. The initiation into PXUƯGs was rather simple: Kunta-ڭƗMMƯ�RU�KLV�DWWRUQH\��ZLNƗO), took the one joining the brotherhood by the hand and asked whether he, acknowledging in his heart the holiness of the chosen teacher, pledges to utter the formula of “/Ɨ�LOƗKD�LOOƗ�OOƗK” one hundred times after each QDPƗ] and participate in the ritual of the circular dhikr [9].

The number of adherents of the new teaching was FRQVWDQWO\�DQG�VLJQL¿FDQWO\�JURZLQJ��:RPHQ�DOVR�MRLQHG�the ranks of PXUƯGs. They were allowed to participate in UHOLJLRXV�DFWLYLW\��H[SUHVVHG�LQ�WKH�SXEOLF�UHDGLQJ�RI�Ɨ\ƗW, various prayers and performance of dhikr. A multi-branch underground (on account of the negative attitude it was acquiring from the authorities) religious and political or-

ganization emerged all over Ingushetiia and Chechnia. It was headed by the PXUƯG foreman tkhDPGD and his H[HFXWLYH� DVVRFLDWH� turkh, who communicated orders to PXUƯGs [10]. The authorities, disturbed by this religious organization that continuously gained strength, began persecuting “dhikrists”. Kunta-ڭƗMMƯ� DOORZHG� KLPVHOI� WR�apprehended with the purpose of warding off the danger IURP�KLV�IROORZHUV��$FFRUGLQJ�WR�RI¿FLDO�VRXUFHV�WKH�DU-UHVW�ZDV�PDGH�RQ�-DQXDU\��UG�RI������ LQ� WKH�YLOODJH�RI�Serzhen-Yurt. Having learned that arrested Kunta-ڭƗMMƯ�LV�in the settlement of Shali,

three thousand fanatics (including several women) with-RXW�¿ULQJ� D� VKRW�ZHUH� DGYDQFLQJ�ZLWK� GDJJHUV� DQG� VDEUHV�DJDLQVW�D�GHWDFKPHQW�RI�VL[�EDWWDOLRQV�WKDW�ZDV�ZDLWLQJ�IRU�them [11].

According to various sources the death toll numbered IURP� ���� WR� ���� DGKHUHQWV�� DPRQJ� ZKRP� WKHUH� ZHUH�women.

7KH� WUDJLF� RXWFRPH� OHG� D� VLJQL¿FDQW� QXPEHU� RI shaykh's adherents to migrate to Turkey, and shaykh him-VHOI�ZDV�H[LOHG�³IRU�LQGH¿QLWH�WLPH´�WR�WKH�YLOODJH�RI�8V-tiuzhno of Novgorod province. There are no further data on the fate of Kunta-ڭƗMMƯ��+LV�IROORZHUV�EHOLHYH�WKDW�KH�hid himself and will come again on the eve of the Judg-ment Day. There is a belief that Kunta-ڭƗMMƯ�LV�RQH�RI�WKH�����VDLQWV��XSRQ�ZKRP�WKH�XQLYHUVH�KROGV�>��@��0DQ\�UH-ligious hymns (naξP) have been compiled about it among his people.

After the apprehension of Kunta-ڭƗMMƯ��QHZ�RIIVKRRWV�of the brotherhood emerged, at the head of which where his followers: Batal-ڭƗMMƯ�%HONKDURHY��¿J���), ڣusayn-ڭƗMMƯ�Gardanov (¿J������%DPDW�*LUƗ\ڭ�ƗMMƯ�0LWDHY��ChLP�PƯU]Ɨ�Taumerzaev, Mani-shaykh Nazirov and Wis-ڭƗMMƯ�=DJLHY��Among those who received a blessing from Kunta-ڭƗMMƯ�ZDV�Ƚɚɣɪɛɟɤڭ�ƗMMƯ�(YORHY��7KH�ODWWHU�KDG�QRW�OHIW�DQ\�GLV-FLSOHV� DQG� IROORZHUV�RI� KLV�� KRZHYHU�� KH� LV� VWLOO� UHYHUHG�XQWLO�QRZ�LQ�WKH�YLOODJH�RI�1DV\U�4RUW��7KH�EURWKHUKRRGV�H[LVWHG� DV� H[FOXVLYH� JURXSV�� ZKR� VHFUHWO\� IURP� WKH� DX-thorities preached their teaching, performed religious rites and ceremonies, and had certain distinctive features in ritual practice.

Kunta-ڭƗMMƯ�GLG�QRW� OHDYH�DQ\� LQVWUXFWLRQV� UHJDUGLQJ�the rules of performance of his dhikr. But his followers perform dhikr� LQ� H[DFWO\� WKH� VDPH�PDQQHU� DV� GLG� WKHLU�forefathers. For this purpose PXUƯGs stood shoulder to shoulder with one another forming a circle. It is believed that the space inside the circle becomes a holy place, where God's mercy descends. On the motion made by the leader of the rite, one of PXUƯGs with a high-pitched voice slowly and monotonously utters “/Ɨ�LOƗKD�LOOƗ�OOƗK´��DOO�repeat after him and, swaying to and fro on the spot in time with the tune clap their hands. Then a slow circular motion begins, which is also accompanied with rhyth-mic hand claps. The circular motion gradually speeds up, meanwhile the phrase ulloh-ulloloh��³$OOƗK�LV�RQH´��FRQ-stantly and rhythmically is being repeated. Several rounds into it, on the signal of tkhDPDGD, the direction of mo-WLRQ�LV�FKDQJHG�WR�WKH�RSSRVLWH�GLUHFWLRQ��DQG�WKLV�PRYH-PHQWV�PD\�JR�RQ� IRU�RQH�KRXU�DQG�XS� WR�¿YH�DQG�HYHQ�longer. Dhikr is concluded with a certain prayer — the

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Fig. 5

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M. ALBOGACHIEVA. “,�$P�(QWUXVWHG…” 19

DSSHDO�WR�$OOƗK��ZKHUH�HYHU\RQH�DVNV�+LP�WR�JLYH�shaykh Kunta-ڭƗMMƯ�WKH�ULJKW�WR�VDYH�DQG�PHGLDWH�RQ�WKH�-XGJPHQW�Day, and they also ask the forgiveness of the sins of kith and kin [13]. Women perform dhikr separately from men.

The geography of the spread of the teaching of Kunta-ڭƗMMƯ�LQ�WKH�&DXFDVXV�LV�DV�IROORZV��WKH�PDMRULW\�RI�adherents are located in Chechnia and Ingushetiia, insig-QL¿FDQW� QXPEHUV� RI� IROORZHUV� OLYH� LQ� .KDVDYLXUWRYVNLƱ�DQG�1RYRODNVNLƱ�GLVWULFWV�RI�'ƗghLVWƗQ��LQ�$KPHWVNLƱ district in Georgia, and in PrigorodnyƱ�GLVWULFW�RI�2VVHWLD�>��@�

The territory of Chechnia and Ingushetiia numbers 13 ]L\ƗUDs related to the name of Kunta-ڭƗMMƯ. The most revered and visited one is the ]L\ƗUD� of Kunta-ڭƗMMƯV�mother, KhHGD��LQ�(UWHQL��WKH�YLOODJH�RI�3HUYRPDƱVNRH�RI�9HGHQVNLƱ�GLVWULFW�RI�Chechnia) (¿J���). The burial places of his father, sisters, wife, etc. are also treated with great UHYHUHQFH�>��@�

/HW�XV�EULHÀ\�H[DPLQH�SHFXOLDULWLHV�RI�DOO�4ƗGLUL\\D�EURWKHUKRRGV�WKDW�H[LVW�LQ�WKH�1RUWK�:HVWHUQ�&DXFDVXV�

The followers of Batal-ڭƗMMƯ�%HOKDURHY�SHUIRUP�dhikr PXFK� VORZHU� DQG� VKLIW� IURP�RQH� IRRW� WR� WKH�RWKHU�� WKHLU�dhikr is not as long as that of the followers of Kunta-ڭƗMMƯ��and women are not allowed to participate in the circle dhikr. Their place of worship is ]L\ƗUD, which is located in the village of Surkhakhi (¿J���). The new facility, built anew in the early 21st century, literally wallows in granite framing and shines with gold. Hardly there is an analogue RI�WKLV�JUDQGHXU�DQG�DUFKLWHFWXUDO�H[HFXWLRQ�LQ�DOO�RI�WKH�Northern Caucasus [16]. The geography of the spread of wird is as follows — Surkhakhi, Ekazhevo, Barsuki, ,DQG\UND��1D]UDQ��$FKDOXNL��RWKHU�UHJLRQV�RI�WKH�ODQG�KDYH�no followers of this teaching. The precise population of his adherents is unknown, but is estimated (by the PXIWƯ\\DW of the Republic of IngushHWLLD�� DW� URXJKO\� ����� RI� WKH�overall population of the Ingush.

The followers of ڣusayn-ڭƗMMƯ Gardanov perform loud dhikr and similar to the followers of Bamat-GirƗ\-ڭƗMMƯ�Mitaev shake their heads back and forth, meanwhile jumping on the spot alternating one foot with the other. The� ]L\ƗUD� of ڣusayn-ڭƗMMƯ� LV� ORFDWHG� LQ� WKH� YLOODJH� RI�Plievo. The distribution areal of this teaching is rather small — the village of Plievo, Achaluki and partially Bar-suki. One may come across isolated families in other dis-tricts.

7KH� IROORZHUV� RI� %DPDW�*LUƗ\ڭ�ƗMMƯ� 0LWDHY� GXU-ing their dhikr performance shake their heads back and forth, meanwhile jumping on the spot alternating one foot with the other, repeating also the formula of tawηƯG�>��@��Women perform dhikr separately from men. =L\ƗUD�RI� %DPDW�*LUƗ\ڭ�ƗMMƯ� LV� ORFDWHG� LQ� WKH� YLOODJH� RI� $YWX-U\�>��@��7KH�GLVWULEXWLRQ�DUHDO�RI�WKLV�SDUWLFXODU�wird rough-O\� LQFOXGHV� 6KDOLQVNLƱ�� .XUFKDOR\HYVNLƱ�� *UR]QHQVNLƱ��

*XGHUPHVVNLƱ��9HGHQVNLƱ��8UXV�0DUWDQRYVNLƱ�GLVWULFWV�RI�Chechen Republic [19] and Nazran district of the Repub-lic of Ingushetia [20].

The ritual of dhikr performance for the followers of Mani-shaykh is similar to that, which is practiced by the IROORZHUV� RI� %DPPDW�*LUƗ\ڭ�ƗMMƯ� 0LWDHY�� 7KHUH� LV� WKH�practice of head-shaking in the course of dhikr. Women may participate in the circular dhikr, separately from men. Their ]L\ƗUD�is located in the village of Bammat-Yurt (the village of Vinogradnoe of Chechen Republic), the ad-KHUHQWV� RI� WKH� EURWKHUKRRG� SRSXODWH� 1DGWHUHFKQ\Ʊ� DQG�*UR]QHQVNLƱ�GLVWULFWV�RI�Chechnia.

The followers of ChLP�PƯU]Ɨ�7DXPHU]DHY�DFFRPSDQ\�their dhikr with playing percussion instruments (zhirkh), GLYLGLQJ�LQWR�VHYHUDO�URXQGV��7KH�¿UVW�FLUFOH�LV�IRU�WKRVH�who perform dhikr with zhirkh��WKH�VHFRQG�URXQG�²�IRU�WKRVH�ZKR�PRYH�LQ�WKH�GLUHFWLRQ�RSSRVLWH�WR�WKH�¿UVW�RQH��WKH�WKLUG�RQH�PRYHV�LQ�WKH�VDPH�GLUHFWLRQ�DV�WKH�¿UVW�GRHV��DQG�¿QDOO\�WKH�IRXUWK�URXQG��MXVW�DV�WKH�VHFRQG�RQH��PRYHV�LQ� WKH�RSSRVLWH�GLUHFWLRQ��$SSUR[LPDWHO\�HYHU\� WHQ�PLQ-utes everyone stops and following a short break they re-sume their movements, but going the opposite direction. Another distinctive feature of this brotherhood is a white Astrakhan papakha, an obligatory attribute of the ritual. People call them “white-hats”. Women together with men may participate in dhikr�� KRZHYHU�� PRUH� RIWHQ� ZRPHQ�cling together [21]. Their ]L\ƗUD�is located in the village RI�0DƱUWXS�RI�6KDOLQVNLƱ�GLVWULFW�RI�Chechnia. Their princi-pal area of distribution is ChechQLD�²�.XUFKDORHYVNLƱ�DQG�6KDOLQVNLƱ�GLVWULFWV��DOWKRXJK�RQH�PD\�FRPH�DFURVV�ZLWK�the followers of this brotherhood all over the Republic, their main population is concentrated in these districts of Chechnia.

The followers of Wis-ڭƗMMƯ� =DJLHY� SHUIRUP� dhikr similarly to the followers of Kunta-ڭƗMMƯ�DQG�ChLP�PƯU]Ɨ��but they use musical instruments: a percussion instrument zhirkh and a traditional Chechen violin. Like the follow-ers of ChLP�PƯU]Ɨ�WKH\�ZHDU�ZKLWH�$VWUDNKDQ�SDSDNKDV��for which they were named “white-hats”. Their�]L\ƗUD�is located in the village of Arbuzinka (Krasnaia Poliana) of Sandyktau district of Akmola oblast of Kazakhstan. That is the location where Wis-ڭƗMMƯ�LV�EXULHG�>��@��7KH�GLVWUL-bution areal of the group comprises the villages of Av-tury and Alkhan-Yurt of Chechen republic and Celinograd oblast of Kazakhstan.

The described version of ڦnjIƯVP�LV�QRW�VSUHDG�DOO�RYHU�the Northern Caucasus. The Muslims from other parts of the region oftentimes do not acknowledge the cult of sa-cred graves and springs, reverence for shaykhs and their family members. They consider this form of ڦnjIƯVP� WR�be non-Islamic in form, just as they consider the roots of observed customs and rites to be non-Islamic [23].

N o t e s

1. .DWDORJ�SHFKDWQ\NK�NQLJ�L�SXEOLNDFLƱ�QD�LD]\NDNK�QDURGRY�'DJHVWDQD��GRUHYROLXFLRQQ\ƱM�SHULRG� (The Catalogue of Printed %RRNV�DQG�3XEOLFDWLRQV�LQ�WKH�/DQJXDJHV�RI�WKH�1DWLRQV�RI�'ƗghLVWƗQ��3UH�5HYROXWLRQDU\�3HULRG)) (Makhachkala, 1989), p. 91.

2. G. 2UD]DHY��³0DVWHU�SHUHYRGRY��,]YHVWQ\Ʊ�XFKČQ\Ʊ�ERJRVORY�6KLNKDPPDW�NDGL�L]�ƠUSHOL´��³7KH�7UDQVODWLRQ�0DVWHU��)DPRXV�6FKRODU�DQG�7KHRORJLDQ�6KikhDPPDW�TƗڬƯ�IURP�(USHOL´�� $V�VDODP�,,���������S����

���$��=HONLQD��³8FKHQLH�.XQWD�+DG]KL�Y�]DSLVL�HJR�PLXULGD´� �³7KH�7HDFKLQJ�RI�.XQWDڭ�ƗMMƯ�:ULWWHQ�GRZQ�E\�+LV�0XUƯG´�, ƠWQRJUD¿FKHVNRH�RER]UHQLH�,,���������S����.

Page 8: “I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALL …manuscripta-orientalia.kunstkamera.ru/files/mo/2011/02/... · “I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALL ... PXU ¯G of Kunta-

20 Manuscripta Orientalia. 92/�����12����'(&(0%(5�����

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I l l u s t r a t i o n s

Fig. 1. 7DUMDPD�0DTƗODW�DO�shaykh Kunta al-MichighƯshƯ… (The Translation of Utterances of shaykh Kunta al-MichighƯshƯ�&RQFHUQLQJ�WKH�'RJPDV�RI�,VODP���3DSHU������î�����FP. Port-Petrovsk (MakhachTDOD���������1/5��FDOO�1R��/��NXP�������I�����&RXUWHV\�RI�WKH�/LEUDU\�

Fig. 2. Batal-ڭƗMMƯ�%HOKRURHY��From the personal archives of the author.Fig. 3. ڣusayn-ڭƗMMƯ�*DUGDQRY��From the personal archives of the author.Fig. 4. =L\ƗUD of KhHGD��0$(�5$6�H[SHGLWLRQ���������3KRWR�E\�WKH�DXWKRU�Fig. 5. =L\ƗUD of Batal-ڭƗMMƯ�%HOKRURHY��0$(�5$6�H[SHGLWLRQ���������3KRWR�E\�WKH�DXWKRU�